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Global Journal of Arts, Humanities and Social Sciences
Vol.6 No.1, pp.20-35, January 2017
___Published by European Centre for Research Training and Development UK (www.eajournals.org)
20 ISSN: 2052-6350(Print) ISSN: 2052-6369(Online)
KIAI’S TRANSFORMATIONAL LEADERSHIP IN ESTABLISHING
ORGANIZATIONAL CULTURE AT GENDER PESANTREN
Abd. Muhith
Lecturer at State Islamic Institute of Jember
ABSTRACT: The key success of educational institutions, including pesantren, lies in its
leadership aspect. That is through a transformational leadership style which is able to bring
changes to the institution. One of the impacts of the change is to shape effective pesantren
supported by a strong organizational culture. Therefore, the transformational leadership
style applied by KH. Muhyiddin Abdusshomad in pesantren Nurul Islam Antirogo is very
effective in establishing pesantren culture and shaping the behavior of all pesantren civitas.
This study aims to identify and analyze the transformational leadership style of Kiai (the
pesantren leader) when building a pesantren culture. To identify the leadership style of the
Kiai, the researcher uses Bass & Riggio's view of four transformational leadership factors:
idealized influence, inspirational motivation, intellectual motivation, and individual
consideration. The study found that KH. Muhyiddin Abdusshomad built a pesantren culture
by implementing Islamic doctrines. The effectiveness of self-leadership of Kiai in pesantren is
also not separated from the normative doctrine of Islam, so that the Kiai's transformational
leadership style is based on Islamic values.
KEYWORDS: Transformational Leadership, Kiai, dan Organizational Culture.
INTRODUCTION
Leadership is one of the most studied organizational behaviors (Robbins & Coulter, 2012:
460; Lutans, 2011: 413; Tyson, 2009: 83; Rivai, 2008: 2), including in education (Scheerens,
2012: 1), as also conducted by Davis & Thomas (1989), Barth (1990), Tobroni (2005), Yunus
(2009), Raihani (2010), Zamroni & Umiarso (2011), or Hidayah (2016). This proves that
leadership aspect becomes an important part in the world of education. Leadership is a very
complex process as a result of interaction between leaders, subordinates (followers), and
background situation (Nahavandi, 2000: 1, Hanson, 1996: 153). It is natural if researchers
and academics strive to "unravel" the mystery behind the success of great leaders by bringing
up a variety of perspective views. This framework brings out theories like trait and behavioral
theories in which there are two popular studies from Ohio State Studies and the University of
Michigan Studies, as well as contingency theories.
This description shows that the key success of educational institutions lies in its leadership
aspect (Setiawan & Muhith, 2013: 5; Sallis, 2002: 67). In fact, in the twenty first century, the
public recognizes the importance of leadership in the operations of educational institutions.
Moreover, the quality of leadership has proven to be a significant distinguishing indicator
between educational institutions and outcomes (Bush, 2008: xi). Factually, the quality of
leadership is crucial to the achievement of the goals (vision and mission of education),
characterized by the ability to manage educational organizations, influence others
(subordinates) and team morale, and ability to cooperate (Wahab & Umiarso, 2011: 79).
Thus, leadership has a high significance in providing changes to educational institutions.
Global Journal of Arts, Humanities and Social Sciences
Vol.6 No.1, pp.20-35, January 2017
___Published by European Centre for Research Training and Development UK (www.eajournals.org)
21 ISSN: 2052-6350(Print) ISSN: 2052-6369(Online)
Similarly, the leadership of Kiai in pesantren may influence the growth pattern and
development of educational institution. As in the pattern of pesantren institution changes
(Efendi, 2014), pesantren business (Indrawati, 2014), pesantren financing (Choir, 2016),
modernization of education and institution (Anwar, 2011, Anwar, 2017), or a change towards
the political dynamics of pesantren (Turmudi, 2004; Patoni, 2007; Suprayogo, 2009; Ernas &
Siregar, 2010; Sukarno, 2012; Azizah, 2013). It means that Kiai leadership has a wide
impact, which is not only specified in small groups only. One of the impacts is the pesantren
culture which, in macro scale, refers to the context of the values and norms of the
organizational system. This dynamicity gradually led to some researches that focused their
study on leadership correlations with organizational culture changes (Alvensson, 2002: 96),
such as Mardiyah’s (2012) research on Kiai leadership in maintaining organizational culture.
As commonly occurred in any educational institution or other organization, the organizational
culture in pesantren grows through an evolutive process, arising from the ideas or brilliant
ideas of the leader - the creative ideas of the Kiai (Khozin, 2016) - and followed by his
followers. This framework by Robbin (2001: 510) suggests that “when an organization takes
on institutional permanence, acceptable modes of behavior becomes largely self-evident to its
members”. Therefore, the Kiai directs all human resources (pesantren's sivitas) to participate
in their actions or activities in order to maintain and build the pesantren. Kiai himself feels
responsible for maintaining religious education (Umar, 2014: 47), because he is the absolute
source of power and authority in the life and environment of pesantren (Dhofier, 2011: 94),
owner (Sukamto, 1999: 1) or the king in the pesantren (Smith & Woodward (Edit.), 2014: 3).
Therefore, in Siregar et. al.’s research (2013) found that strong structure and pattern of Kiai
leadership in pesantren will make the Kiai plays as the main character.
However, in that context, the kiai's leadership style determines the effectiveness of the
development of organizational culture. Especially when he faces certain situations with the
character, behaviors and personality of pesantren that have been built and become a common
perception held by the pesantren community. Therefore, the transformational leadership style
as applied by KH. Muhyiddin Abdusshomad in pesantren Nurul Islam Antirogo is massively
helpful in order to build pesantren culture and form the behavior of all pesantren civitas. It is
in line with Mead & Andrews (2009: 79)’s statement, leadership style determines the
effectiveness of organizational culture.
As for the implications, collective-collegial values and norms have significance for the life of
socio-organization of pesantren Nurul Islam Antirogo. It formed normative values for
pesantren civitas in understanding the various dynamics that occur in the pesantren
environment. The result of its understanding eventually becomes a set of basic assumptions
(paradigms) that are normative, interrelated and patterned, functioning as consultative values
to handle important issues in pesantren’s life. Consequently, according to Sopiah (2008:
181), the formulated values and norms will act as important means of creating harmonious
working relationships in which common beliefs diminish opportunistic behavior.
On one hand, the pesantren culture has a tremendous impact on the effectiveness of
pesantren Nurul Islam's performance, which is based on Islamic religious values and norms.
In general, the urgency of organizational culture role towards the performance and
achievement of the organization has been recognized by many experts such as Robbins
(2001) and Deal & Kennedy (1982). Research results show that organizational effectiveness
demands a strong culture built of core beliefs, core values, vision and mission that can be
both paradigm and driving force for change (Tobroni, 2005: 115). Similarly, a research
Global Journal of Arts, Humanities and Social Sciences
Vol.6 No.1, pp.20-35, January 2017
___Published by European Centre for Research Training and Development UK (www.eajournals.org)
22 ISSN: 2052-6350(Print) ISSN: 2052-6369(Online)
conducted by Kotter & Heskett (1992) proves that profit organizations that have high
economic performance cannot be separated from the role of its culture. Therefore, the
organizational culture within the pesantren institution gives the spirit to the growth and
development of the Islamic education institution, and becomes one of the pillars of
competitive advantage for pesantren.
Research Objective
This study aims to identify and analyze the transformational leadership style of KH.
Muhyiddin Abdusshomad when building the organizational culture of pesantren Nurul Islam
Antirogo. Specifically, this study focused on four factors of leading transformational
leadership known as 4-I; idealized influence, inspirational motivation, intellectual motivation,
and individual consideration. Through these four factors, this research sees and maps the
transformational leadership style as one of the effective and humanist leadership styles to
build organizational culture in pesantren.
Trnasformational Leadership
Transformational leadership is a leadership style that is able to transform organizations to
deal with dynamic change. Therefore, this leadership is said to be “a leadership perspective
that explains how leaders change the team or organization by creating, communicating, and
modeling a vision for the organization or work unit, and inspiring employees to strive for that
vision (Suharsaputra, 2010: 124)”. This leadership style empowers their followers and
encourages them to "do more than they originally expected to do. Transformational leaders
motivate followers to perform at higher levels, to exert greater effort, and to show more
commitment (Amstrong, 2009: 32)”.
As the result, transformational leader can have a strong influence on the strategic planning of
pesantren, by setting the direction of organizational goals such as pesantren institutions.
Abstract-latent issues can be translated into programs that are concrete-manifest. That is,
through this leadership style, a leader is able to convey vision for the future and translate to
the organizational structure. The kiai in this position has a transformative potential, as
Steenbrink (1974: 146) points out, the kiai's function in education is not limited to
transference and interpretation of the source of Islam, the kiai also mediates into the divine
realm. The kiai’s role affects not only the dynamics of pesantren, but also the holistic
community institution (Kuntowijoyo, 1998: 257).
Transformational leadership is a leadership process that between leaders and subordinates
strives to achieve high level of morality and motivation. This leader tries to build awareness
of his subordinates by setting for great ideals and high morality such as glory, togetherness
and humanity.Transformational leadership is practiced when leader intellectually stimulates
the subordinates, excites, arouses and inspires them to perform beyond their expectations. By
providing a new vision, the transformational leader transform the followers into people who
want to self-actualize. Leader by inspiration have won wars by voluntarily demanding
highest sacrifices of soldiers in the battlefields. History is replete of various examples of
valour and sacrifices. Transformational leadership is beyond the charismatic leadership
(Kondalkar, 2007:242).
The question that arises in this context is how a leadership style is said to be transformative
leadership. Some leadership experts such as Nahavandi (2000: 186-187) identified three
factors, namely: charisma and inspiration, intellectual stimulation, and individual
Global Journal of Arts, Humanities and Social Sciences
Vol.6 No.1, pp.20-35, January 2017
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consideration. Luthans (2011: 430) and Ladkin (2010: 4) state that there are at least four
factors, including: charisma, inspiration, intellectual stimulation, and individualized
consideration. Bass and Riggio (2006: 20-21) identify four factors for declaring a person to
apply a transformational leadership style through the Multifactor Leadership Questionnaire
(MLQ): idealized influence, inspirational motivation, intellectual motivation, and individual
consideration.
This study underpinned the views of Bass & Riggio in identifying transformational leadership
styles. The development of these leadership factors in the pesantren environment can be
described as follows: first, idealized influence-charisma as a behavior of transformational
leader of kiai in giving insight and awareness of vision and mission of pesantren, building
and raising pride of pesantren civitas to the existence of pesantren institute , as well as
cultivate an attitude of respect and trust in the pesantren community towards their own
pesantren institution; Secondly, inspirational motivation is the kiai's behavior in spurring
high expectations through the utilization of institutional symbols of pesantren to focus efforts
and communicate the objectives to be achieved by pesantren with an effortless medium;
Third, intellectual stimulation is a form of kiai's behavior to improve intelligence, rationality,
and systematical problem solving, organized and effective integrated in pesantren civitas;
Fourth, individualized consideration that is the transformational leadership behavior of kiai
who continuously gives attention, guidance, creates space and trains pesantren civitas
specifically and personally.
Based on these transformational leadership factors, KH. Muhyiddin Abdusshomad’s
leadership in pesantren Nurul Islam Antirogo has succeeded in developing pesantren
institution through strong pesantren culture. His leadership style projects the behavior of a
leaderwho seeks to develop an ongoing system by proposing new values, norms, and beliefs
that arise from Islamic doctrine. The development continues to move to transform the
institutional system of pesantren that encourages the development of pesantren towards
modern pesantren. This is in line with Zwell's (2000: 9) view when identifying organizational
success, he found that the basis for organizational success is leadership competence, worker
competence, and organizational culture that strengthens and maximizes competence.
Organizational Culture
Culture within social context is the whole understanding which includes knowledge, beliefs,
arts, morals, laws, customs, and other skills and habits acquired by learning as members of a
society (Goodman 1978 : 78). Within the scope of the organization, culture is a tool of values
system, beliefs, assumptions, or long-standing norms, agreed and followed by members of a
community as a code of conduct and organizational problem solving reference (Sutrisno,
2010: 2). Nahavandi (2000: 34) provides limits that culture is composed of common values
built into a certain group. It is a set of norms, customs, values, and assumptions that guide the
behavior of a particular group of people. In harmony with these limits, Greenberg and Barton
(2003: 515) define culture as a cognitive framework that contains the attitudes, values,
behavior norms, and expectations that members of the organization have.
From these limitations, organizational culture can guide the behavior of members to fit the
organization's role of game. Through organizational culture, dynamics of life and
characteristics of its members can be understood. It is a common way to understand life and
membership in organizations that bind members together and influence what they think about
themselves and their work (Wagner & Hollenbeck, 2010: 283). When this understanding is
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Vol.6 No.1, pp.20-35, January 2017
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drawn to the sphere of pesantren, it can be said that pesantren culture is a tool of the values
system, beliefs, assumptions, or shared norms built in the pesantren environment to guide
behavior of pesantren civitas. With organizational culture, the pesantren community will be
bound by a commonly agreed "normative rules".
Interestingly, organizational culture, as Schein observed (2010: 231), was formed and built
by the founders of the organization. Pesantren values are transmitted through lectures from
kiai to his pupils. Since there is hardly any sphere of life untouched by the application of the
recitation and kiai teaching, starting from the purification rituals means of performing
worship up to the procedural provisions of the trade permitted by religion. Therefore, the
pearching of the kiai to the pupils is equal to a process of establishing a complete set of
values by means of its own assessment and orientation. The values (mores) created in the
form of a series of daily deeds are then known as "the way of life of santri(pupils)" (Wahid,
2010: 7). The way of life of the santri in pesantren compared with the outside life of
pesantren-reading the wider community-has a significant difference. Therefore, pesantren by
Wahid (2010) is said to be a "sub-culture".
Similar to organizational culture in profit and non profit institutions, pesantren culture has
several main attributes. These attributes include: a). Values, namely shared beliefs and
philosophy of its members; B). Organizational heroes or exemplars, which are members of
the organization that have the best personalities and have strong values about organizational
culture; C). The ritual, which is a symbolic ceremony to celebrate and strengthen the
interpretation of organizational values; and D). Cultural communication network, that is the
desired interaction channel to introduce members to organizational culture (Soetopo, 2010:
124). Armstrong (2009: 141-143) maps four major attributes, namely values, norms, artifacts,
and management styles.
Schein (2010) classifies attributes in three layers, a). The first layer includes artifacts and
creations that seem real but often can not be interpreted; B). The second layer has values that
are important to people. Values are consciousness, affective desire, or desire; and c). The
third layer is a basic assumption created by people to guide their behavior. Included in this
layer are assumptions that tell the individual how to be perceived, thoughtful, and sympatic
about work, performance goals, human relationships, and peer performance. Unlike the
previous opinions, Kotter and Hassket (1992: 5) divide attributes on two levels: a). Unseen
shared values, beliefs and important goals shared by groups that will shape group behavior
and often persist and are difficult to change; And b). Explicit values of group behavior, the
prevalent or pervasive way of acting found in a group and persisting because group members
behave in this way and teach new members, but the later is easier to change.
Based on the above mentioned expert classifications, the researcher follows the classification
pattern developed by Edgar H. Schein. The pattern disentangles simplistic attribution by
grouping between manifest and latent; physical and value (abstract aspect). Leaders-read kiai-
can easily determine the direction of construction that they want to grow in their institutions.
The range can be interpreted as an option for leaders to parse the growth of organizational
culture.
Therefore, in the context of pesantren, the classification of pesantren culture needs to be seen
critically by the kiai in order to open dialogical space with users and stakeholders of
pesantren. The classification needs to be used as the main study for the socialization process
of pesantren, since it is undeniable that the organizational culture has a very urgent role to the
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success of the organization including pesantren for several reasons, such as: first, to give
members their organizational identity; second, to facilitate collective commitment; third, to
improve the stability of social systems to reflect that the work environment is perceived
positively and reinforced, conflict and change can be managed effectively; and fourth, to
shape behavior by helping members to be aware of their surroundings (Kreitner & Kinicki,
2001: 73).
From several reasons, it can be concluded that the function of organizational culture in
pesantren lies in the strength of its functionality. Strong organizational culture becomes a
powerful tool to guide pesantren civitas behaviors help them do job better. On the other hand,
it can reveal the polarity of the pesantren when facing internal and external challenges. All
these implications will lead to improving the performance of pesantren to realize the vision
and mission of the institution. As Kotter & Heskett's research (1992: 9) states, an
organization that emphasizes culture can increase its income by 682% compared to non-
culture organizations, which can only increase its income by 166% within 11 years. In the
view of Marno & Supriyatno (2008: 141), the culture of educational organizations has a real
impact on the achievement of educational goals; or even to the success and failure of
educational organizations.
Kiai Transformational Leadership and Pesantren Organizational Culture.
Building pesantren Nurul Islam Antirogo culture, as performed by KH. Muhyiddin
Abdusshomad, is a conscious and planned effort arising from his ideality. The main objective
is improving the performance of pesantren civitas including the aspect of strengthening the
dynamics of institutional pesantren. It is unusual if its leadership style tends to integrate
between intuition and sensitivity, creative opinion and strength, and perseverance to design a
blend of educational strategy and pesantren culture. Factually, positive behaviors of
transformational leadership have strong implications for institutional governance (Rahmi,
2014: 139); as suggested by Aydogdu & Asikgil (2011) and Bica & Firica (2010), which
conclude the relationship between transformational leadership and organizational culture that
is seen as the key to increasing commitment, productivity, and profitability as well as
organizational effectiveness.
Therefore, the kiai among their followers in pesantren, have high awareness of their position
as central and role models. In pesantren Nurul Islam Antirogo, the establishment of
pesantren culture is built not only from KH. Muhyiddin Abdusshomad initiation. The
magnitude of its influence determines the methods, beliefs, behaviors, and actions undertaken
by pesantren civitas. In one study, Soebahar (2004) points out the role of the kiai in creating
democratic and inclusive attitudes to respond to gender issues and provide the pesantren he
leads as a platform for conversation and the movement of women's empowerment. Until now,
the thinking and attitude of kiai's moderation can inspire the birth of gender relation in
pesantren so that pesantren Nurul Islam Antirogo is considered as Gender Pesantren in East
Java.
Interestingly, KH. Muhyiddin Abdusshomad’s moderate and progressive attitude in
addressing the normative texts of Islam-al-Qur'an and al-Hadith is very clear. He is
courageous to reinterpret the text to suit the context of modern life. Classical texts such as the
Book of 'Uqud al-Lujjain which is widely used as the legitimacy of gender imbalances are
strictly forbidden by the kiai unless they are interpreted in the spirit of equality of men and
women (Soebahar, 2004). This formula indicates the innovations initiated by the kiai and
Global Journal of Arts, Humanities and Social Sciences
Vol.6 No.1, pp.20-35, January 2017
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26 ISSN: 2052-6350(Print) ISSN: 2052-6369(Online)
reflected by the integration of individual interests of the pesantren civitas with their
institution.
Gradually, the construction of ideas and attitudes of the kiai are incarnated in the structure of
institution pesantren value. This value is regarded as a measure, containing the truth about
the beliefs and behaviors of the pesantren civitas, so that this value is the most adhered to and
used in any decision-making event. Similarly, the implementation of pesantren educational
activities cannot be separated from these values as rules and guidelines described in each
behavior.
Outside the pesantren environment, the value is a form of factor, driving the behavior of
pesantren civitas and encourage the kiai’s superiority compared with other pesantren civitas.
One of the most prominent behaviors is the attitude of tolerance (tasamuh), that is by
respecting the differences and respecting other people or groups who have different life
principles. This value arises based on the interpretation of the kiai on the text of the Qur'an
surah Thaaha verse 44 about the dialogue of prophets Moses, prophets Aaron and Pharaoh.
Other attitudes are balance (tawazun) and fairness (i'tidal) derived from the pesantren
ideology based on the practice and tradition of Nahdlatul Ulama '(NU) religious organization.
Their commitment to the values has driven the attention of the pesantren civitas to be aimed
entirely at the substance of education of pesantren. At this time, the kiai provides inspiration
and motivates pesantren civitas to see wider and more varied opportunities. He invites them
to achieve high standards of success by creating spaces of creation. It is not unusual in the
pesantren Nurul Islam Antirogo if there is a community of female pupils playing soccer or
volley ball. However, this freedom is not without limits, this freedom is limited by the
Islamic ethical values raised from the moderation of understanding of classical texts (classical
holy books).
The pattern encourages the kiai to form mentality and morality of a strong pesantren
member. The internalization of the normative values of Islamic character is further
strengthened through the process of doctrination and habituation. Their space of creation is
framed by Islamic culture derived from the Qur'an such as the value of monotheism (QS Al-
Ikhlas: 1-4), ethics or akhlaq al-karimah (Surah al-Baqarah: 177), the value of honesty (QS
At-Taubah: 119), responsibility (Surah Al-Mudatstsir: 38), or respecting the laws and
regulations (Surah an-Nisa ': 59). Kiai, in the process of developing the pesantren culture,
does so as it is planned, directed, and focused on the goal. The pesantren community is
directed to understand, live and practice the values through various types of formal education
activities (MTs / SMP, MA / SMA / SMK) for the development of integrated pesantren
culture. On the other hand, the efforts to build a pesantren culture are integrated with
"normative clock" of formal education that does not interfere with their substantive set
schedule of Teaching and Learning Activities (KBM). Through the process of integration,
educational personnel have responsibility in the form of teaching (worldly domains) and
guidance (ukhrowi domain). He is not only required to carry out academic obligations
(teaching), but also required to train, guide and pray for learners.
Observing the dynamic initiation of the pesantren's culture, kiai has an important role as
layers of knowledge of how to behave in pesantren. All the behaviors of pesantren civitas
refer to the system of ideas, the socialized behavior, and the results of behavior that will or
has been felt. The researcher sees the systematic idea of pesantren culture raised by kiai from
the social construction of mind and the kiai's construction of knowledge. Meanwhile, the
Global Journal of Arts, Humanities and Social Sciences
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behavior in which there is a communicating system is articulated in the form of a patron-
client system and is dialogical. The result of such behavior is based on social construction of
pesantren’s science system which is commonly derived from classical texts (yellow book).
As the kiai occupies a central position, he positions himself as a role model (uswah hasanah)
who does not rely on his own personal charisma. Since the kiai's attitude that upholds the
pluralism in the environment of pesantren, he invites pesantren civitas to appreciate the
differences in society. In fact he distributes his authority to his young fellows as a series of
pesantren empowerment and encourages them to become leaders. In this context, however,
the kiai does not impose his will to be done by the pesantren civitas; firstly, he understands
their potential, ability and emotional stability. The sensitivity of the kiai is said to be an
intellectual emphaty (Rahmi, 2014: 183).
Upon reaching the increasing of potential of pesantren civitas, the kiai continues to make
some betterment and improve other aspects. The potentials and competencies of the
pesantren are opened for distribution, so that all of them can increase their potential. Through
such pattern, he creates harmony and ultimately encourages pesantren civitas to develop self-
discipline as well as to realize the goal of education pesantren Nurul Islam Antirogo. KH.
Muhyiddin Abdusshomad underlies the foundation with normative value of the Qur'an, surah
An-Nisa 'verse 32 which describes the necessity of a just attitude. Theoretically, Barnes
(1998, in Uha 2013: 158-160) has identified ten Kaizen leadership principles, similar to the
kiai’s.
Kiai has a sophisticated ideal of the pesantren that he built; the values and beliefs are adapted
to Islamic ethics. However, he is elastic in responding to the condition of the pesantren
environment in order to continuously make improvements and changes. Consequently, in the
process of building the pesantren culture there is thesis and antithesis to achieve conformity.
Interestingly, after reaching this conformity the kiai does not stop but he performs innovative
creations. He is restless within the sphere of the status quo and invites the pesantren civitas to
continue to transform the system in a better direction.
Those processes are forms of actualization of the Qur'an surah Al-Maidah verse 16. The
concept of "min al-dhulumat ila al-nur" is interpreted as a transformative process from low
point to high point. This process can also be interpreted as a metamorphosis of pesantren
institution to modern pesantren culture with various prestigious Islamic educational
ornaments. Kiai has designed the transformation of the pesantren institution's culture through
the internalization of values and beliefs that gave rise to a sense of pride in pesantren. One
example is the white-and-white uniform (white sarong, white koko shirt, and white cap)
capable of generating a sense of pride for pupils and at the same time a self-control tool to
avoid bad behavior. Every individual who is on a different level from badal, santri, boarding
school administrator or ustadz tends to give the same understanding to it.
Although sometimes there is disagreement from internal circles and from community around
the pesantren itself, the kiai builds pesantren culture evolutively through critical reading of
skill, competence, and environment potential. In addition, the kiai combines the conventional
pesantren management that tends to do preaching with the philosophical value of users or
more modern stakeholders. The advantage is that the kiai can build new habits within the
pesantren environment that will unconsciously emerge as a culture.
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On the one hand, the culture of the pesantren that was formed evolutively has been able to be
more adaptive to face the challenges of the times. One example is the birth of vocational
education institutions such as vocational schools in the pesantren environment. This cannot
be separated from the demands of the current era that require graduates to have skills in the
field of science but also strong in religious knowledge. Along with the existence of this
adaptive dynamics, pesantren further strengthens integrative education system (non-
dichotomic) between science of religion and general science. Hence, the term "religious
scientist" or "scientific religious scholars" has been familiarly heard.
It means, pesantren Nurul Islam Antirogo that has a strong pesantren culture, has emerged
from the self-ideals of the kiai. The ideality born of his religiousity followed by the attempt to
interpret and translate the Islamic doctrine formulated in the Qur'an and al-Hadith. This
process is an attempt of the kiai to contextualize Islamic doctrine in the life of pesantren.
This is fair to the kiai, because he has a strong religious tradition of religion and is sustained
by a religious family background. Park (2015: 3) indicates that thought is a substance that
spreads through consciousness and thought manifests itself as the reason of a tradition. In
contrast the stretch of modernization and globalization tends to bring destructive attitudes and
exclusion of the religious sense of society. These can be identified in the transnational
movement of radicalism in the name of religion, the number of fights between students, or
free sex. This mapping indicates that pesantren culture is the "result of construction" of kiai
who is willing to open the dialogue room with other potentials.
Transformational Leadership based on Religious Attitude
There is a wide opportunity enabling the management of pesantren to be considered as a
professional Islamic educational institution with a high level of effectiveness. This
management is able to produce human resource outcomes ready to compete. At this time,
pesantren is not always in the path of religious preaching, but it has shifted to a more
complex dimension. This situation disputes Qomar's view (2007: 59) that traditional
pesantrens are mostly managed traditionally. The "opportunity" has embodied a mature
pesantren management’s effort by generating effective learning, open organizational
adaptation, and having a strong pesantren culture. Pesantren cannot be separated from the
ability of transculturalism to the changes that occur. That is, he not only assimilates and
acculturates the culture, but also projects the culture for the future (worldly and ukhrawi).
Therefore, Ziemek (1986: 97) states that in organizing a pesantren, the kiai focuses not only
for economic purposes but for the sake of religion. In Nurul Islam Antirogo pesantren, KH.
Muhyiddin Abdusshomad’s leadership has designed the management of pesantren with
normative achievements. When designing the standards for achieving educational success, he
applies a double standard. The first standard is designed for the attainment of worldly
(quantitative) successes such as the mastery of religious and general science, and the second
lies in the practice of science for post-life (ukhrawi) (qualitative) life.
The kiai’s leadership style is a form of his ability to nurture, guide and manage the pesantren
through others -read the pesantren civitas- in order to transform the pesantren optimally,
especially to the human resources to achieve the worldly and ukhrawi goals. Gradually, the
leadership style of this kiai is able to bring changes to institutional pesantren through the
development of effective managerial governance of education. Hodaifah's research results
(2014: 202) indicate that this pesantren is able to establish itself in the typology of moderate
pesantren that teaches the tolerance, moderate books in tolerant environment of Aswaja, that
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follows al-muhafadzah ala al-qadim al-shalih (running old good deeds), and the rule of al-
akhdah bi al-jadid al-aslah (absorbing better perceived new deeds).
The kiai leadership behavior, in addition to building a strong pesantren culture, impacts on
the creation of an effective and efficient pesantren behavioral system. The kiai seeks to
cultivate socio-cultural desires such as self esteem or self actualization, even the improving
needs of the religious level (metaphysical, absolute). It is common that the devotion and
commitment of pesantren civitas to pesantren and the kiai is very powerful in order to
receive barakah (holiness, virtue as an inherent spiritual force). Lukens-Bull (2005: 1) admit
that the pesantren community generally wants to be able to absorb (receive). Moreover,
according to Tan (2011: 56), the kiai is set as a source of barakah for his followers.
This leader's behavior is the characteristic and uniqueness of kiai’s transformational leader.
He pays attention to the needs of the pesantren's civitas to influence and "master" it, so that
they were able to focus their performance on the goal of pesantren. He not only pays
attention to the needs of pesantren civitas personally, but is collective by helping them to
grow and develop into a religious leader. He appears as a leader who pays great attention to
the humanist side of pesantren through the attitudes of nurturing, educating, guiding, and
directing. These attitudes are developed on the principle of amr ma'ruf nahi munkar that
arises from the religious awareness of the kiai; This is what is commonly referred to as
tawheed ethics. Therefore, the leadership behavior of the kiai will not be separated from the
normative values of the religion it embraces. As mandated in the Al-Qur’an surah Ali Imran
verse 118, a leader has to keep walking on a line; the line that has been determined by God.
Based on the religious awareness motive, the kiai's leadership behavior in managing
pesantren is strongly adhering to God's line (al-Qur'an and al-Hadist). The motive will
influence, motivate, and mobilize pesantren civitas to be guided by religious values. The kiai
and the pesantren community, while raising themselves to higher levels of morality and
motivation (such as freedom, justice and humanity), are guided by religious values, not based
on mere emotions (such as greed, social jealousy or hatred).
Kiai, in managing pesantren, uses the heart and mind as the main aspects. The heart –read
intuition- is the medium of building the values of purity in leading an organization, so that the
leadership process is colored by obedience without coercion, compassion and sincerity that
does not expect any "reward" other than God's gifts and mercy. The mind is used as a
medium to think about the dynamics of pesantren institution to create innovations and
creations that are framed by religious values. Even the Qur'an itself is placed as a paradigm
that builds organizational knowledge (management) of pesantren. The goal is that all
pesantren members including the kiai himself have the "wisdom" to form behavior that is in
line with the system of its religion. Thus, in addition to providing an axiological picture, the
Qur'an paradigm can also serve to provide an epistemological insight into management and
leadership.
Similarly, within the operation framework of the interpretive methodology, hearts and minds
are the main medium for understanding the Qur'an, the activities of the Prophet (as-Sunnah)
and the socio-historical setting as well as the dynamics of organizing Islamic education. This
interpretation is conducted to re-form the management of intact boarding school, coherent
and oriented in the present. That is, the interpretation of al-Qur'an and al-Hadist attempted to
be able to reconstruct the management of pesantren in accordance with the breath of
modernity. Therefore, the kiai first formulates the world view of al-Qur'an and al-Hadist such
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as ontology, epistemological, and axiological aspects of functional management. From this
framework, many pesantren cultural values have emerged and formed the personality of
Nurul Islam Antirogo pesantren.
Therefore, it is appropriate if the kiai leadership steps often bring up the vision and educational
innovation that inspire the pesantren community. Fundamentally, these behaviors underline the
transformational leadership style; as Baharudin and Umiarso (2012: 222) urge, that every
subordinate will follow the leader of the organization; a leader who can give them inspiration with
a clear vision and with good means and energy to achieve a great goal. Vision becomes the
normative reference of the pesantren organization movement and is a great hope for the future.
Kiai often conveys something "preached" by raising the view and hope of the future that the
pesantren wants to achieve by combining all the strengths, abilities and potential of the civitas.
However, the kiai does not necessarily build great expectations with an autonomous
formulation of itself. He, together with other civitas, brings together a commitment to build
and realize the great hope. One tradition and a cultural value in achieving a shared
commitment are through "syuro". In this forum there is a dialectical process to reach a
"consensus" that is not contrary to religious values. This deliberation forum serves to
accommodate all the aspirations and inspiration of learners and combine thoughts together
until the most thoughtful form of thought emerges. Interestingly, the dynamics of this
discussion forum emerged in pesantren is because of the religious motives of the kiai.
Amanah is summed up in Qur'an Surah al-Syuura verse 38, which is as a manifestation of
kiai's religiousness in pesantren management actualized in the style of his leadership.
If it is seen from the Qur'anic verse (Surah al-Syuura: 38) it has been mentioned that
believers have the characteristics of: "welcoming" every call of God, establishing prayers,
and deliberating their affairs. In the concept of prophetic leadership, as illustrated by
Hendrawan (2009: 181), discussion is an integral part of the problem of amr ma'ruf nahi
munkar. Therefore, the kiai puts the deliberation in a very strategic position to decide and run
various educational programs as well as to build the culture of Nurul Islam Antirogo
pesantren. KH. Muhyiddin Adusshomad does not actualize ideas without any dialogue
process with pesantren society.
Based on the existing pesantren phenomenon, deliberation becomes an essential part to bring
about change in pesantren Nurul Islam Antirogo. The fundamental style of the kiai's
transformational leadership is the democratic process of reaching "consensus" in the guidance
of religious values (al-Qur'an and al-Hadith). Changes that occur in pesantren through kiai
innovations cannot be separated from the main basis of al-Qur'an and al-Hadist as ideology
and foothold thinking. The goal is to put the values of management education in accordance
with the ideals and vision of Islam on humanitarian social transformation.
All the cultural buildings, ranging from philosophical frameworks to practical values are
bound by the basis of religious social transformation. It serves to explain the real condition of
pesantren today and at the same time provide insight about the change and transformation of
pesantren, especially in following the changing of modern era. Consequently, clusters of
institutional management are derived from an ideology with an interest in transformation;
moving from negative to positive. This transformative spirit is what the kiai continuously
holds for maintaining and developing pesantren, although it still retains the old values that
are still relevant to the modern education system. This is to sum up a principle of al-
mukhafadah al-qodim al-shaleh wa al-akhduh bi al-jadid al-ashlah.
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Transformative spirit encourages Kiai to create innovative space for pesantren society in
improving performance. Occasionally, he provides rewards to motivate them. He believes
that one form of effective motivation is through reward system, based on the accomplishment
of his pupils with his pupils. Kiai is certain; this method will clearly encourage pupils to
achieve maximum work performance. Therefore, the kiai gives various rewards in
accordance with their achievements. The higher the achievement they reach, the greater the
rewards they receive. This balance pattern is inspired by the principle of justice that was
implemented in the prophet Daud era. God commanded the prophet to be a fair leader in
deciding cases (Surah Shaad: 26).
In addition to the basis of "achievement" or the achievement of maximum performance; Kiai
provides reward driven by feelings of love and affection. In one study it is said that in
educational organizations the foundation of love and affection can increase their productivity
performance (Setiawan & Muhith, 2013: 75-78). It occurs since this feeling is directly
proportional to the recognition of the existence of humanity; in which the pesantren civitas
feel much humanized by the kiai. Therefore, it is common when Miler & Browning (2010: 7)
state that love is able to launch the path of leadership. Through this love and compassion, the
kiai encourages the pesantren community to reach the present (world living) and the future
(ukhrawi) success.
Therefore, this transformational leadership style not only brings about institutional change
and educational systems, but also provides a "wisdom" that relies on virtues and religious
values. Such a leadership pattern can be said to be religious-based transformational
leadership. He not only represents the values of transformational leaders that focus more on
the achievement of the objectives and the realization of the vision through the moral and
quality performance of the civitas (horizontal aspect in constructing khalifah fil al-ard), but
also focuses on the achievement of Allah's pleasure (vertical aspect in constructing abdullah).
These two foci are what the researcher termed the concept of leadership, because it refers to
the two constructs.
To measure the religious-based transformational leadership style, there are two dimensions.
The conventional standard dimension of Multifactor Leadership Questionnaire (MLQ) that
has been formulated by Bass, and ethical-religious dimensions such as behavior, which
encourages subordinates to be more aware of the importance of the process of achieving
results and the results of the enterprise itself (worldly and enduring aspects); encouraging
subordinates to advance the interests of the organization rather than individual interests on
the basis of socio-religious ethics; increasing the need for higher subordinates such as self-
esteem, self-actualization and spirituality (worship to God); encouraging subordinates to
cultivate the awareness of the divinity (tauhid), so that it helps to arise teo-antropocentric
behavior. It is a behavior that brings grace to the organization based on the values of
religiosity.
The implications of this theoretical framework are on conceptual leadership design. The
theory that is believed to be so far in raising an effective leadership framework does not
correlate with the values of religiosity. One of them states that effective leadership is:
“a model of leadership influenced by the theory of Transformational Leadership
includes five main components necessary for a strong leader: Communicating
Direction, Inspirational Motivation, Problem Resolution, Building the Team, and
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Trust. The core of this model is trust because this is the foundation of any effective
leader” (Dennis & Meola, 2009:5).
From these five aspects, there needs to be a "revamping" or reconstruction that is by
incorporating eschatological-transcendental values (worship to and blessing from Allah).
Thus, effective leadership is not only able to bring management of Islamic educational
institutions on the order of effectiveness with the productivity improvement of educational
institutions and customer satisfaction stakeholders, especially consumers, but also able to
fulfill the desired pleasure to God so that the educational institutions civitas are capable of
conducting ma'rifah to God.
Closing
Based on the writer’s description it can be concluded that the kiai, in building the pesantren
culture, does so with the conscious and planned effort that emerges from his idealism as a
social-organizational and prophetic actor. In the process, he actualizes the transformational
leadership style-through the dimensions of idealized influence, inspirational motivation,
intellectual motivation, and individual consideration-based on religious values. It is this
combination of values that continually reinforce institutional cultural building for its growth
and positive development. Moreover, this combination can achieve the purpose and the
realization of the vision of pesantren through the high moral and performance of pesantren
civitas (khalifah fil al-ard) and also for the sake of Allah’s mercy (abdullah).
This religious-based transformational leadership style has positive implications for improving
the performance and work attitude of pesantren civitas, including on the strengthening of
institutional dynamics. This leadership style changes not only oriented to the achievement of
the objectives, mission and vision of the pesantren, but also focused on the human resources
aspect. Therefore, their professional attitude and performance are able to exceed institutional
expectations.
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